National moral code treatise

The problems of fate and the theory of karma are very prominent in the Ramayana. Rama, in a very unusual way, stresses the predominance of fate in the affairs of mankind and even goes to the length of denying the doctrine of free will, saying that when Kaikeyi plotted against him, she may not be blamed. It was all destiny which impelled her to do so. But we see that Valmiki (the author of the Ramayana) through Lakshmana denies this rigid doctrine. It has been shown that Valmiki’s treatment makes us discard such a doctrine of fate, often imagined to be the will of God or some other supernatural power against which puny efforts of men are of no avail.

Rama, in a very unusual way, stresses the predominance of fate in the affairs of mankind and even goes to the length of denying the doctrine of free will, saying that when Kaikeyi plotted against him, she may not be blamed. It was all destiny which impelled her to do so. By way of introduction, let us say a word or two about the work — the Ramayana — under examination. The ancient Indians were great masters in writing and out of their early writings came a special group of treatises called Smriti and Dharma-shastras written by “Manu, Atri, Visnu, Harita, Yajna-valkya, Usanas, Angiras, Yama, Apastamba, Samvarta, Katyayana, Brhaspati, Para-sara, Vyasa, Sankha, Likhita, Daksa, Gautama, Satatapa and Vasistha.” These great law-givers were followed by many commentators who in view of changed circumstances tried to interpret the texts in the light of the new facts. Valmiki is considered as one of those great exponents who through the vehicle of poetry expressed their interpretation of the law of dharma.

Thus the importance of the Ramayana becomes two-fold. It is a literature as well as a vademecum for moral reference. It makes a universal appeal owing to the lucidity with which the noblest thoughts have been expressed. While not claiming to be a moral treatise, it has tried to combine religion and morality in such a comprehensive way as to include all the spheres of human life. Indeed it is our pride as a beautiful record of moral lives led and lived by human beings like us. The Ramayana may be described as a manual of morals which without entering into technical details, would instruct the reader in the duties of life. “It prescribes the general principle by which family and domestic life is to be regulated specifying a number of cases most likely to occur.” Truly “it is the expression of a profound ethical and religious spirit.” There are writers on morals who have given us abstract and formal principles of morality, often impractical because they are torn out of the living context, but Valmiki has given us concrete examples of the true principles of human action in real or possible situations.

E W Hopkins observes that “the Epic period marks a change in Brahmanism. Though this new faith has its root in the Vedas and Brahmanas, yet the indigenous beliefs and religious practices of the new environment were remoulding the old faith unconsciously and were causing new interpretation and inspiration. East was a home of agitation against the old Brahmanism. The two great heresies, Buddhism and Jainism, fought against the Brahmanism, Vishnuism and Sivaism (sic) though not radically opposed to Brahmanism, yet opening a window towards more attractive, simple and living religion. These agitations were from the simple soldierly class against the crafty priestly class.” But, the laws of conduct preached were not altogether new. Hiriyanna says about the epic writer, “The laws of conduct are not altogether the author’s inventions. Many are repeated from the old works like the Vedas, etc. In some cases, no doubt, an aim formerly and indistinctly expressed is more and clearly expressed. Some modifications or adaptations are introduced which the tendencies of the age required, but on the whole, the moral laws of the Ramayana are unquestionably derived from pre-existent usages and the object of the author is to insist upon their importance and to supply motives for their observance.” Ramayana may be described as the excellent reorientation and adaptation to new needs of an older moral and spiritual code. It is an age when theocracy was passing into a secular society.

The greatness of the Ramayana lies in the fact that by becoming a national moral code for Hindus, it inspired many writers to repeat its story and morals, and with the passage of time, many Ramayanas came into existence to replenish our Hindu moral heritage. So we find that besides Valmiki’s Ramayana, almost a dozen other works dealing with the same theme, such as the Yoga Vasistha Ramayana, the Adhyatma Ramayana and the Ramayana in the Mahabharata called Ramopa-khyana. The Mahanataka, authorship of which is ascribed to Hanuman, Devi Ramayana (here prominence is given to Sita as a divine personality), the Padma Purana which relates many curious tales of Rama, Raghuvamsa of Kalidasa, Bhavabhuti’s Uttara Rama-caritam and Mahaviracaritam, Tulsidas’ Ramacharitmanasa, Krttivasa (in Bengali) and Kamban Ramayana. The Rama story is also found in Jaina and Buddhist literature. The greatness of the Ramayana lies in the fact that by becoming a national moral code, it inspired many writers to repeat its story and morals, and with the passage of time, many Ramayanas came into existence to replenish our moral heritage.
(Extracts from the The Concept of Dharma in Valmiki Ramayana by Benjamin Khan.)